1989). The introduction to the first has been translated into English as "The Genesis of the Individual" and appears in Incorporations, eds. J. Crary and S. Kwinter.
xxxviii. Indeed, Simondon' s analysis of individuation parallels Agamben' s understanding of potentiality as the potentiality not to be: in both cases, it is the domain of the nonactual—of the nonactual in prin-ciple, as what need never be actualized— that provides the margin of indetermination necessary for the subject to remain in continual genesis.
xxxix. It thus puts to work the very conception of the human advanced by Agamben: “There is in effect something that humans are and have to be, but this something is not an essence or properly a thing: It is the simple fact of one's own existence as possibility or potentiality." (1993, 43).
xxxx. Muriel Combes and Bernard Aspe make a similar point with regard to Agamben’ s analysis of “bare life" in Homo Sacer. According to them, Agamben’ s intuition that politics is already contained within bare life requires a displacement of the couple zoē/bio as the basis for political thinking. Rather, the task is to “understand on which basis a collective subjectivation is constructed, to understand, for example, in what way affective life, already in itself something entirely other than mere life in the biological sense, is through and through [d’emblée] political, in what way the collective as such finds , itself always already engaged"(“Retour sur le camp' comme paradigme biopolitique," 19). In a sense, Agamben’ s invocation of Simondon can be understood as responding to this injunction because it replaces the motif of Homo Sacer—namely, the search for an occulted indistinction between zoe and bios—with the concept of an internal relationality.
第四章
i.虽然这里所描述的项目的媒体部分由于资金限制而被取消，但Diller+Scofidio在艺术/建筑和理论之间的所有工作的不确定状态使我大胆地将其视为Blur项目的一个未实现但必不可少的概念维度。换句话说，除了作为世界上的一个临时建筑项目，模糊建筑作为具身的概念艺术作品存在于记录其制作过程的痕迹档案中，其中包括——作为其戏剧的核心——媒体组件。
Notes
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